There is a lot of talk these days of what do you tell your children about the miserable atrocities of this world. I am thinking of what makes it so hard for us. Is it that we want to stay cushioned in some sort of safe-zone and pretend that these things like child abduction, rape, murder, sadistic rituals as cover for ghoulish actions, greed for land and power and money over-riding more humane considerations, do not happen much? Or that maybe they do happen, but as long as we don’t hear about them it does not have to disturb our conscience and consciousness?
It could also be something else. That we know it is a part of who we are, and what we do, in some form or the other. And so we cannot be coal calling the kettle black. We must say evil is always someone else, some others, people not like us. Of course, a lot of us do call it out among ourselves, and feel very self-righteous. But a lot of us hesitate to speak with our children about how evil is real and here and not just something in films and stories and mythology. We should get a lot more real, and out of a lot of unexamined cliches and prejudices, if we really wish to have an honest understanding of what happens when evil is fostered, and why and how it is fostered. We must talk of this openly with our children, and with each other, without the crutch of propaganda and inherited untruths. We must examine motives behind every story or explanation we are fed, and think for ourselves ab initio.
We must teach them about politics and power games, and talk about all the ways women and children have been pawns of war, and wars have been fought over control of resources. We must make this connection very obvious. With real life. Not as abstract things mugged up from books for exams with no real life context. We need to link it to the question of moral choices.
Why does a little nomad girl get abducted? Why is she a good choice for the land mafia to use as a tool of intimidation? What about her identity makes her the pick? Female, powerless child, minority…discuss all that. Discuss the history of the conflict in the region. first, actually, educate yourself beyond propaganda. Why hide her in a temple? Ask yourself about the role and symbolism of that space. What advantage it affords the abusers? Get over your own sentimental thoughts about the idea of temple and look at it anew. Look at the history of land rights and displacement and settler-nomad conflict in the Indian context. Educate yourself. Educate your children.
Do not give in to the temptation of convenient cliches, to talk of bad persons doing bad things and move on to a distraction.
Talk of moral corruption that allows a human to sell his soul for power. Educate yourself about literature on this, movies on this. Delve into art. Delve into philosophy. This is the human condition. And rising above it too is human. A matter of choice, also?
We can choose silence or we can keep trying to voice our values. And live by them. By aligning our thoughts, words and actions. I am sure all of us have at some time or the other wished someone dead because of where they came from. But we know even as we think that thought, we don’t mean it. But then comes a time when we stop knowing. Or turn a blind eye to that knowing. When from it being a passing thought we dismiss, it becomes something we call being practical.
We may say that forest rights need rationalisation for industry. That if human progress calls for tragic but inevitable extermination of endangered flora and fauna, so be it. If dams displace people, tough luck; they happened to be living in the way of development. There is a price to pay after all. There are no free lunches. We forget though that the one paying the price is not invited to the lunch. Nomads don’t matter. They need to be shifted. Spread fear so they leave. Weapon of choice – the weakest ever. A child. A female. Drugged. Unable to resist unable to even scream to cause you later nightmares. Passive and untouched. Till mammon and blind power landed on her like vultures.
We need a Truth & Reconciliation Commission of our own in this hurt and bleeding country where we have othered and hated and ridden rough shod over so many for so long. We need to talk about our pain and forgive what can’t be forgotten, instead of devouring our own. But first we must see them as having a stake to what we claim as our own.
If the Rajsamand killer’s supporters could lay siege to the DC’s office against his arrest, and it was not a matter of national outcry why would things not get more brazen the next time? If Godhra and 2002 go by with the perpetrators being deified as saviours, if 1984 killers are not convicted and removed from public life, if riots are part of political tactics, if 1947 stories are only black and white if ever aired but mostly remain unspoken….certainly there will be a next time. And a next. And so on.
There was talk of eggs have to be cracked to make omelette in 2002. I wonder if people ever imagine themselves and their loved ones as those eggs when they talk like this. I was in class XII when two Sikh bodyguards shot Mrs. Gandhi and thousands of Sikhs paid the blood money. There is chain of who did what to whom going way back from there. Communal distrust and hate are fostered and used as fodder to grow power. We allow ourselves to be cogs in the wheels of the juggernaut that rolls over us finally. In Calcutta in 1984 a top level political decision was taken and announced that there coud be no harm done to anyone following the killing of Mrs. Gandhi. Which means that those leaders clearly knew what is standard procedure in such times, for whichever desired outcome. The situation can be very much under control, no matter how tanaavpoorn. It was fortunate for the Sikhs that at that time the choice was made for peaceful co-existence. For whatever ideological or tactical reasons. Those reasons are the key choice. Can we influence that choice with our individual and collective voice?
When Mahatma Gandhi was killed too peace prevailed though the public grief and sorrow was large scale. He was a far bigger tree that had fallen, yet his persona itself eschewed some choices for those left to grapple with the shock. On the other hand, there was definitely enough intelligence available that he was a target on killers radar and after few failed attempts another one was going to be made. Somehow that attack wasn’t prevented. Maybe some eggs outlive their utility. That is also a choice.
But when you have a point to make by saving some eggs, then you get your act together accordingly, like Jyoti Basu in October 1984 in Calcutta. It isn’t like the public had any nobler thoughts than the average Indian anywhere else. I was at someone’s house and they didn’t know I was Sikh and the radio and TV were announcing that there had been some unruliness on roads. Police was called out. The ladies of the house spoke up to say that it was a shame such unruliness was being spread. “Just attack the Sardars. Leave others alone. Why bother them”. I kept quiet. Took me years to talk about this to anyone. I regret my silence then. It is such silences that power evil.
After three days at home I went to school and found that the girl I shared my bench with had moved to a different place. No one, really no one talked to me or even made eye contact or said hello. For days. No one shared my tiffin for days. There were two more Sikh girls in my class. Neither came to school for a whole week. Such fear and silence also feeds evil. The class teacher, Ms. Doita Dutta was the only person who spoke about what had happened, and appreciated my coming back to school. She spoke of the constitution and of rule of law and not scapegoating innocents. And of not playing the communal identity game in politics. I took solace from her words. The bad stuff didn’t seem random aberration or a sudden spontaneous rise of evil; it was a choice made in cold blood, with calculations, is what Ms. Dutta implied. Her words did thaw some small gap in the ice. Still, I didn’t quite understand the enormity of my classmates’ silence or the absence of the other Sikh students from school. People like Ms. Dutta are our bulwark against evil. She also made a choice that day and has made such choices all her life.
People like the classmates who shunned me and those who stayed away and those ladies who said let them attack only Sardars are kindling too weak in themselves but given the right hawa they help stoke the fires of hate. I lived in Calcutta and we didn’t hear much about the real horrors in Delhi and other places till a bit later. But while AIR and Doordarshan played stooge to the government, there were journalists and citizens recording the genocide and protesting it and at times preventing it and also organising help. They were the ones who did not look away. They kept truth alive, they show us how gangs were organised, how evil was given strength and how those who could have checked it made a choice to look away and also encourage the spread of evil. The work they did then is helping us know the facts even today. It also told the victims that at least someone else saw their truth. In the absence of any other succour sometimes knowing you are heard and seen is the only straw keeping someone afloat.
A few months ago there were house guests visiting us. The Rajsamad murder had just happened. The defence of the accused had mounted an attack on the District administration office building to protest his arrest. I spoke about this and said a culture of lawlessness was being promoted in the guise of the resurgent pride of so called beleaguered identity of the majority. I was told I was exaggerating. I asked them, have you seen the videos? They hadn’t. I asked them if they l condoned such actions? They said no no, that was a bit extreme. Itna nahin hona chahiye. They couldn’t say kitna is acceptable. Point is, there is no naap tol and kamm zyaada when you decide that certain people are impediments and dispensable others. It is only a matter then of latak ke marega yaan kat ke.
The relatives asked me if I didn’t see the vikas all around me. I asked them for facts and figures. They had none. I found some and they did not stand scrutiny. They said this Sarkar really gets what needs to be done to make us developed and free of corruption. I asked them if they were ready to condone repression of minorities as the price of development and if they saw moral corruption of the soul as a fair trade off. They said I had become very extreme in my views.